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to exist.
Thus we find that we can affirm the existence of the jar only when we have
How the previously perceived it and the formation thing is said of the percept presupposes, as a careful psychological analysis reveals, comprehension of the thing in respect of the four particularising elements viz,-substance dravya 1 çay), duration kåla (*19), locality kshetra (a) and attributes bhava (Hia). There is no percept which does not involve, as we have elsewhere seen before, these elements, and unless a percept is formed we cannot be conscious of the thing at all. So the understanding of every object involves, comprehension of the object in these four aspects. We may go so far as to say that these four elements or aspects so interrelated as in this case of the jar go together to make up the identity of the jar as such. Take away or change one of these elements and the jar loses its identity. From these facts we may safely state that the identity of the jar is kept up and reveals itself through these four elements which stand mutually into peculiar relationship to one another.
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